10:20 What the righteous say 1 is like 2 the best 3 silver,
but what the wicked think 4 is of little value. 5
10:21 The teaching 6 of the righteous feeds 7 many,
but fools die 8 for lack of wisdom. 9
10:22 The blessing 10 from the Lord 11 makes a person rich, 12
and he adds no sorrow 13 to 14 it.
10:23 Carrying out a wicked scheme 15 is enjoyable 16 to a fool,
and so is wisdom for the one who has discernment. 17
10:24 What the wicked fears 18 will come on him;
what the righteous desire 19 will be granted. 20
10:25 When the storm 21 passes through, the wicked are swept away, 22
but the righteous are an everlasting foundation. 23
10:26 Like vinegar to the teeth and like smoke to the eyes, 24
so is the sluggard to those 25 who send him.
10:27 Fearing the Lord 26 prolongs life, 27
but the life span 28 of the wicked will be shortened. 29
10:28 The hope 30 of the righteous is joy,
but the expectation of the wicked will remain unfulfilled. 31
10:29 The way of the Lord 32 is like 33 a stronghold for the upright, 34
but it is destruction 35 to evildoers. 36
10:30 The righteous will never be moved,
but the wicked will not inhabit the land. 37
10:31 The speech 38 of the righteous bears the fruit of wisdom, 39
but the one who speaks perversion 40 will be destroyed. 41
10:32 The lips of the righteous know 42 what is pleasing, 43
but the speech 44 of the wicked is perverse.
1 tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.
2 tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
3 tn Or “pure”; Heb “choice.”
4 tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).
5 tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.
6 tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).
7 tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.
8 tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.
9 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).
10 tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the
11 tn Heb “of the
12 tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.
13 tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.
14 tn Heb “with.”
15 tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’asah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).
16 tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sÿkhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.
17 tn Heb “a man of discernment.”
18 tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.
19 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
20 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”
21 sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.
22 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
23 tn Heb “a foundation forever”; NLT “have a lasting foundation.”
24 sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.
25 tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”
26 tn Heb “the fear of the
27 tn Heb “days” (so KJV, ASV).
28 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
29 sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.
30 sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.
31 tn Heb “will perish”; NAB “comes to nought.”
32 sn The “way of the
33 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
34 tn Heb “for the one with integrity” (לַתֹּם, latom).
35 tn Or “ruin” (so NIV).
36 tn Heb “those who practice iniquity.”
37 sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.
38 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
39 tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).
40 tn Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת (tahpukhot, “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.
41 tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.
42 sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.
43 sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.
44 tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.